THE INFLUENCE OF HINDU-BUDDHIST ON

ISLAMIC TOMBS IN PALEMBANG

Retno Purwanti

ABSTRACT
Palembang is the oldest city in Indonesia with a long history. Archaeological evidence proves the history of Palembang
has started since the Srivijaya Kingdom until the sultanate. From the time of Srivijaya until the pre-sultanate period,
Palembang was influenced by Hindu-Buddhist religion. Archaeological evidence of Hindu-Buddhist influence is found
at archaeological sites in Palembang, both from the Srivijaya era and the sultanate period. The tombs during the sultanate
show Hindu-Buddhist elements in the courtyard pattern, courtyard division, building architecture and decoration. Based
on these evidences, this study aims to determine the influence of Hindu-Buddhist on Islamic tombs in Palembang. The
research method used is archaeological survey method. Data were collected through field surveys, archaeological
research results and literature review. Data analysis was carried out by comparing historical sources about Palembang
during the sultanate and compared with archaeological remains. By using a historical archeological approach, it can be
seen that the Hindu-Buddhist influence on Islamic tombs from the Palembang sultanate period came from the Majapahit
Kingdom.
Keywords: Influence; Hindu-Buddhist; Islamic tombs; Palembang

1. PRELIMINARY Hindu-Buddhist influence on tombs has never been

The Palembang city is one of the old cities and has
become an important historical stage in Indonesia. The
historical range of Palembang began with the
construction of Wanua Sriwijaya by Dapunta Hyang
Srijayanasa on June 16, 682, so that currently Palembang
is 1439 years old (Boechari, 1993: 1). In a period of 1439
years, of course Palembang has displayed various
historical events from the Srivijaya era, the period of
Majapahit rule (Groeneveldt, 1960: 78; McRobert, 1986:
73-84; Djafar, 2012), pirates from China, the sultanate
and colonial times. . Srivijaya and Majapahit are powers
that are influenced by Hindu-Buddhist as evidenced by
referring to the findings of statues and epigraphy. The
influence of Hindu-Buddhist has been seen in the
components of the city and its placement during the
Islamic period in Palembang (Purwanti, 2019). In
addition, sites from the Islamic period occupy sites from
the Srivijaya era (multi component sites). These sites are
religious sites, namely the former temple buildings which
were later reused as tombs.
Based on this historical background, it can be
estimated that Islamic tombs in Palembang are influenced
by Hindu-Buddhist elements, both in architectural forms
and in decoration. In addition, research with the theme of
carried out by the Palembang Archaeological Center or
other agencies. Previous research has focused more on
the remains of the Srivijya period. Research from the
post-Srivijaya era is only on aspects of religion and
settlements. This study focuses on research on
community settlements across Ulu and Arab Malay
communities in Palembang. As for research on the tombs
of the Palembang rulers during the period of Islamic
influence, there has never been research, especially those
related to Hindu-Buddhist influences.
The history and research results give rise to problems
the presence or absence of Hindu-Buddhist influences on
Islamic tombs in Palembang. The research questions
posed are:
1. What Hindu-Buddhist elements are found in
Islamic tombs in Palembang?
2. What is the form of Hindu-Buddhist Hindu-
Buddhist influence on Islamic tombs in
Palembang?
3. Where are the Hindu-Buddhist elements placed
in Islamic tombs in Palembang? .
By referring to the results of previous research, it is
not known that there are Hindu-Buddhist elements that
affect Islamic tombs in Palembang, their shape and
placement. Therefore, the results of this study will
provide new information and can be used to identify which resembles the architectural form of temples from
Palembang culture which so far tends to be considered the East Java period. The shape of the paduraksa gate at
based on Malay culture, even though historically the Sendangduwur Tomb complex, in Lamongan, East
immigrants from Java have ruled in Palembang, from the Java. By analogy in the two areas, it is very likely that
Majapahit era to the Islamic era. This Malay identity is Hindu-Buddhist influences will also be found in the
traced from manuscript sources. By knowing the Hindu- architectural forms of tomb buildings and the decoration
Buddhist elements in Islamic tombs, the results of this of tombs in Palembang.
study will provide a new identity for the existence of
The study was conducted at 11 tomb complexes in
foreign cultures other than Malay.
Palembang, namely Gedingsuro, Panembahan,
Palembang historical sources mention the existence Sabokingking, Sideng Rajek, Cinde Walang, Sultan
of Islamic-style rule since 1549 (Wolders, 1975). Before Mansyur, Sultan Agung, Tekurep Crater,
that time, Palembang was influenced by Hindu-Buddhist Talangkerangga, Panembahan Hamim and Prince Syarif
religion. The period of Hindu-Buddhist influence lasted Ali.
from the 7th-14th centuries under the rule of the
Based on the shape, the jirats found in burial
Sriwijaya Kingdom (Purwanti and Eka Asih Putrina
complexes in Palembang can be divided into 5 forms,
Taim, 1995: 95-99). After that, Palembang was under the
namely:
influence of Majapahit rule until the 14th century
(Groeneveldt, 1960: 78). Thus, Palembang for 9 centuries 1. Form the profile of the temple stone or yoni
was under Hindu-Buddhist influence, as shown in the from unglen wood (pictures 2 and 3)
form of archaeological remains found in Palembang. The 2. Punden made of bricks (figure 1)
Hindu-Buddhist influence in the long term made it 3. Jirat on the punden
possible to continue during the Islamic period, because 4. Punden terraces
the Islamic-style kingdom in Palembang in various 5. The monolith is rectangular in shape with a
Palembang manuscripts and stories is always associated hexagon hole at the top.
with the presence of Ki Gede Ing Suro from Java. Before Tombstones in Palembang can be grouped into 3
that, Palembang was also under the rule of Majapahit. types, namely:
Evidence of Majapahit's power can be seen in the Batur 1. Tralaya Type
tomb architecture at the Gedingsuro Site and the 2. Demak Type
Majapahit-style Hindu statues. 3. Aceh type
Based on these historical and archaeological data, it 4. Local Type
is highly probable that Islamic tombs in Palembang show
the Hindu-Buddhist influence that has developed since The analysis of the tombs in Palembang, it can be
the Srivijaya era or brought by the rulers of Majapahit. seen that there is a Hindu influence from the shape of the
Majapahit as the last Hindu-style country has given birth jirat, because the jirat profile is similar to the yoni profile.
to a culture of cheering Islam in the form of tombs in A shape resembling a yoni profile can also be seen at the
Tralaya. The typology of the Tralaya tombstone is a foot of a tombstone in one of the tombs in Sabokingking
cultural identity that distinguishes it from other cultures. (Figure 1).
On the other hand, the presence of Ki Gede Ing suro as
the founder of the first Islamic-style kingdom in
Palembang, of course, will also bring culture from his
native region, namely Java. Ki Gede Ing Suro is a
follower of Arya Penangsang who lost the war while
fighting for the heir to the throne of the Kingdom of
Demak. Therefore, this culture from the north coast of
Java will certainly be brought to a new location, namely
Palembang. Demak as the first Islamic-style kingdom in
Figure: 1. The shape of a tomb that resembles a yoni
Java has given a new style in the form of the typology of
headstone culture. The typology of the Demak-Tralaya
The Hindu-Buddhist influence on the tombs in
tombstone as a cultural marker is common in Palembang.
Palembang can be seen in the equation of the foundation
2. DISCUSSION profile of the tomb building in Talangkerangga with the
temple foundations from the 9th-10th centuries AD in
The Hindu-Buddhist elements can be seen in the Central Java and the Special Region of Yogyakarta or the
architecture of mosque buildings, towers, gates and tomb foundation of Candi 1 Bumiayu, Pali Regency, South
decorations, both on the jirat and headstones on the north Sumatra (Figure 2 ).
coast of Java, from East Java to West Java. The example
is the architecture of the towers of the Holy Mosque
 Figure 3. Ornaments on the foundation of the
Gedingsuro tomb (left) and decorations on the
temple (right).
Figure 2. The shape of the foundation profile of the
Talangkerangga tomb (left) and Candi 1 Bumiayu.
The shape of the jirat profile, the decoration on the
jirat also shows similarities with the various decorations
The Hindu-Buddhist influence is also seen in the on the temple building. The decorations are twisted or
decorations found on the jirat and tombstones. The meander decoration, sticky paper and meander/swastika.
ornaments found on the jirat and tombs are: The three decorations are included in the category of
1. Leaf tendrils geometric ornaments. Another decoration that has
2. Paste paper similarities with the decoration on the temple is the leaf
3. Pop the flowers tendrils placed on the upper edge and the body of the jirat.
4. Inscription Leaf tendrils ornamental motifs are found in temples
5. Greek Cross from the Central Java period, which developed from the
6. Surya Majapahit 8th-10th century AD and still persist in temples from the
7. String of flowers East Java period (11th-15th century AD). Meanwhile,
8. Tongue of fire gyre or meander motifs, sticky paper and cloud/meander
9. Clouds/meanders sides are not found in temples from the Central Java
10. Medallion period, but in temples in the East Java period, for
11. Tumpal example at Kidal temple, Sarwentar temple, Penataran
12. Fauna temple and Jabung temple. One example of a sticky paper
13. Simbar/antefix motif is found on the graves of Sabokingking and
14. Hiranyagarbha Tekurep Crater.
15. Kala style
16. Lotus The medallion decorative motifs without carvings
17. Swastika have been found at Lumbung Temple in Central Java.
This motif continued during the East Java period,
although it was only found in a few temples, namely
Many of the 17 decorations are found as decorative Candi Kidal, Penataran, Jabung, Kesiman Tengah and
motifs on temples from the Central Java and East Java Punden terraces Penanggungan (Munandar, 1999).
periods. The inscriptions and fauna (birds and
butterflies), were not found in the temples in Central The decorative motifs that exist in temples from the
Java, East Java or the Bumiayu temple, in Pali Regency, Central Java period and also found in tombs in
South Sumatra Province. There are not all of these Palembang are hiranyagarbha, sticky paper, flower
ornaments exist in every tomb studied. The Kawah strands, clouds and pilasters. Hiranyagarbha decorative
Tekurep Tomb Complex has the most decorations, only motifs and sticky notes are no longer found in temples
Greek crosses, simbars, flames and fauna are not found. from the East Java period (Munandar, 1999).
Meanwhile, the fewest decorations were found in the Hiranyagarbha decorative motifs were only found in one
Gedingsuro burial complex, which was only the tomb at the Tekurep Crater site and one tomb at
decoration of the Greek cross, medallion and sticky paper Talangkerangga. This decorative motif is found in most
(Figure 3). However, the shape of the batur tombs and the of the temples of the Central Java period, but is not found
cheeks of the steps of the tomb have similarities with the in the temples in the Dieng Temple Complex and the
temples from the Majapahit period. Gedongsongo Temple Complex. The two temple
complexes are the oldest temples found to date.
Decorative motifs of sticky paper were found on the
jirat and foot of the tombstones in the tombs of Tekurep
Crater, Sabokingking, Gedingsuro, Welan Temple,
Talangkerangga and Prince Syarif Ali. In the temples of
the Central Java period, these decorative motifs were
found in the Dieng Temple Complex, Gedongsongo
Temple Complex and Plaosan Temple.
 The lotus decorative motif is found on Aceh-type
tombstones in the tomb complex in Tekurep Crater and
the tomb complex of Sultan Agung. The lotus in both
complexes is depicted in bloom and has eight flowers
(Figure 4a). In addition, in one of the tombs in Tekurep
Crater, a lotus is also described as growing in a bud state
and is equipped with four leaf stalks.
Motif hias teratai terdapat pada nisan tipe Aceh pada
kompleks makam di Kawah Tekurep dan kompleks
makam Sultan Agung. Teratai pada kedua kompleks
tersebut digambarkan dalam keadaan mekar dan
berjumlah delapan helai bunga (Gambar 4a). Selaian itu,
pada salah satu makam di Kawah Tekurep, teratai juga
digambarkan tumbuh dalam keadaan sedang kuncup dan
dilengkapi dengan empat tangkai daun.
Figure 4a. The lotus on the Figure 4b. Lotus as the
gravestone base of the statue
The lotus flower in Buddhism is a symbol of purity,
enlightenment, self-regeneration and rebirth. The
Buddha statue is sometimes depicted sitting on a lotus
flower, symbolizing one who overcomes the pains of the
material world and becomes enlightened, like a lotus
flower that begins to grow in dirty and muddy water but
manages to surpass the water and produce a perfect
flower.
In Hinduism, the lotus flower is very important
because it is associated with many gods, including
Vishnu, Lakshmi, and Brahma. In many ancient works of
art, the gods are depicted sitting or standing on lotus
flowers as they symbolize holiness and divinity (Figure
4b) . It is believed that the opening of the lotus petals
represents progress made towards attaining a more
spiritual state of mind. The open flower petals symbolize
the developing human soul. The lotus is considered a part
of everyone's soul and encourages people like instinct, to
work towards spiritual enlightenment despite many
challenges, and like a lotus flower that emerges in the
muddy depths and blooms to its full potential.
The Hindu-Buddhist elements in the tombs were also
found with swastika decorations. This swastika motif is
found in one of the tombs in Tekurep Crater. The
swastika is an ancient symbol that has been used by
various cultures to symbolize life, the sun, power,
strength and luck. Likewise, in the Buddhist tradition, the
swastika symbolizes good and positive things
3. SUMMARY
The acculturation in Palembang has been going on for
hundreds of years. Evidence of acculturation can be seen
in the architectural forms and decorations on Islamic
tombs in Palembang. The decorative forms on the tombs
show the Hindu-Buddhist influence. The Hindu-Buddhist
decorations on the tombs are simbar (antefix), Greek
cross, lotus, tongue of fire (agni), Majapahit sun,
meander, swastika, stiliran kala, garland of flowers,
ceplok flowers, and cloud sides have been found in
temples. temples from the Central Java period (VIII-X
centuries AD), temples from the East Java period (XI-
XVI centuries AD) and temples in Bumiayu, South
Sumatra (XI-XII centuries AD).
In addition to decoration, the Hindu-Buddhist
influence on the tomb is also seen in the pilaster shape at
the gate and entrance of the cupola tombs at the Tekurep
and Talangkerangga Crater Tomb Complexes. The
Hindu-Buddhist influence can also be seen in the
similarity of the profile of the yoni-shaped tombs in the
tombs at the Sabokingking Tomb Complex and the
Sideng Rajek Tomb Complex, as well as the similarity of
the profile of the cupola foot of the tomb in the
Talangkerangga Tomb Complex with the profile of the
foot of the temple in Java.
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